Book of John

Summary of the Gospel of John

This summary of the Gospel of John provides information about the title, author(s), date of writing, chronology, theme,
theology, outline, a brief overview, and the chapters of the Gospel of John.

Author

The
author is the apostle John, "the disciple whom Jesus loved" (13:23 [see note
there]; 19:26; 20:2; 21:7,20,24). He was prominent in the early church but
is not mentioned by name in this Gospel -- which would be natural if he wrote
it, but hard to explain otherwise. The author knew Jewish life well, as seen
from references to popular Messianic speculations (see, e.g., 1:21 and note;
7:40-42), to the hostility between Jews and Samaritans (see 4:9 and note),
and to Jewish customs, such as the duty of circumcision on the eighth day taking
precedence over the prohibition of working on the Sabbath (see note on 7:22).
He knew the geography of the Holy Land, locating Bethany about 15 stadia (about
two miles) from Jerusalem (11:18) and mentioning Cana, a village not referred
to in any earlier writing known to us (2:1 [see note there]; 21:2). The Gospel
of John has many touches that appear to reflect the recollections of an eyewitness -- such
as the house at Bethany being filled with the fragrance of the broken perfume
jar (see 12:3 and note). Early writers such as Irenaeus and Tertullian say
that John wrote this Gospel, and all other evidence agrees (see Introduction
to 1 John: Author).

Date

In general, two views of the dating of this Gospel have been advocated:

The traditional view places it toward the end of the first century, c.
a.d. 85 or later (see Introduction to 1 John: Date).

More recently, some interpreters have suggested an earlier date, perhaps
as early as the 50s and no later than 70.
The first view may be supported by reference to the statement of Clement
of Alexandria (died between 211 and 216) that John wrote to supplement
the accounts found in the other Gospels (Eusebius, Ecclesiastical History, 6.14.7),
and thus his Gospel is later than the first three. It has also been argued
that the seemingly more developed theology of the fourth Gospel indicates
that it originated later.

The second view has found favor because it has been felt more recently that
John wrote independently of the other Gospels (see essay and chart, p. 1943).
This does not contradict the statement of Clement referred to above. Also,
those who hold this view point out that developed theology does not necessarily
argue for a late origin. The theology of Romans (written c. 57) is every bit
as developed as that in John. Further, the statement in 5:2 that there "is"
(rather than "was") a pool "near the Sheep Gate" may suggest a time before
70, when Jerusalem was destroyed. Others, however, observe that John elsewhere
sometimes used the present tense when speaking of the past.

Purpose and Emphases

John's Gospel is rather different from the other three. Whether or not he
knew them (or any one of them) continues to be debated. In any event, his witness
to Jesus goes its own way, highlighting matters that in the other Gospels remain
implicit and underdeveloped. The literary style of this witness of Jesus is
also unique among the Gospels; here focus is on the "signs" of Jesus' identity
and mission and on lengthy, theologically rich discourses.

John begins with the profound announcement that Jesus is the "in the beginning"
creative Word of God who had become embodied (incarnated) as a human being
to be the light of life for the world. After this comes the proclamation that
this Jesus is the Son of God sent from the Father to finish the Father's work
in the world (see 4:34 and note). God's own glory is made visible in him ("Anyone
who has seen me has seen the Father," 14:9), and what he does glorifies the
Father. In him the full grace and truth of God has shown itself. Strikingly,
a series of "I am" claims on Jesus' lips echoes God's naming of himself in
Ex 3:14, further strengthening the link between the Father and the Son (see
6:35; 8:12; 9:5; 10:7,9,14; 11:25; 14:6; 15:1,5).

Jesus' words to Nicodemus nicely summarize this Gospel's central theme: "For
God so loved the world that he gave his one and only Son, that whoever believes
in him shall not perish but have eternal life" (3:16). Although a variety of
motivations for the composition of John's Gospel have been posited by interpreters
(such as to supplement the other Gospels, to combat some form of heresy, to
oppose the continuing followers of John the Baptist), the author himself states
his main purpose clearly in 20:31: "that you may believe that Jesus is the
Christ, the Son of God, and that by believing you may have life in his name."